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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-3, chapter-116

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श्रीराम उवाच ।
राजसूयफलं प्राप्तं लवणेन किल प्रभो ।
प्रमाणं किमिवात्र स्यात्कल्पनाजालशम्बरे ॥ १ ॥
śrīrāma uvāca ,
rājasūyaphalaṃ prāptaṃ lavaṇena kila prabho ,
pramāṇaṃ kimivātra syātkalpanājālaśambare 1
1. śrīrāma uvāca rājasūyaphalam prāptam lavaṇena kila
prabho pramāṇam kim iva atra syāt kalpanājālaśambare
1. prabho lavaṇena rājasūyaphalam prāptam kila
kalpanājālaśambare atra kim iva pramāṇam syāt
1. Śrī Rāma said: "O Lord, it is indeed said that Lavaṇa attained the fruit of a Rājasūya sacrifice. What kind of evidence or verifiable proof (pramāṇa) could there be for this in a realm of illusion and imagination?"
श्रीवसिष्ठ उवाच ।
यदा शाम्बरिकः काले संप्राप्तो लावणीं सभाम् ।
तदाहमवसं तत्र तत्प्रत्यक्षेण दृष्टवान् ॥ २ ॥
śrīvasiṣṭha uvāca ,
yadā śāmbarikaḥ kāle saṃprāpto lāvaṇīṃ sabhām ,
tadāhamavasaṃ tatra tatpratyakṣeṇa dṛṣṭavān 2
2. śrīvasiṣṭhaḥ uvāca yadā śāmbarikaḥ kāle samprāptaḥ lāvaṇīm
sabhām tadā aham avasam tatra tat pratyakṣeṇa dṛṣṭavān
2. śrīvasiṣṭhaḥ uvāca yadā śāmbarikaḥ kāle lāvaṇīm sabhām
samprāptaḥ tadā aham tatra avasam tat pratyakṣeṇa dṛṣṭavān
2. Śrī Vasiṣṭha said: "When the magician arrived at Lavaṇa's assembly (sabhā) in due course, I was dwelling there at that very time and observed it by direct perception (pratyakṣa)."
अहं सभ्यैस्ततस्तत्र गते शाम्बरिकर्मणि ।
किमेतदिति यत्नेन पृष्टश्च लवणेन च ॥ ३ ॥
ahaṃ sabhyaistatastatra gate śāmbarikarmaṇi ,
kimetaditi yatnena pṛṣṭaśca lavaṇena ca 3
3. aham sabhyaiḥ tatas tatra gate śāmbarikarmaṇi
kim etat iti yatnena pṛṣṭaḥ ca lavaṇena ca
3. tatas tatra śāmbarikarmaṇi gate aham sabhyaiḥ
ca lavaṇena ca yatnena kim etat iti pṛṣṭaḥ
3. After that magical act (śāmbarikarma) concluded there, I was then carefully questioned by both Lavaṇa and the assembly members (sabhya), asking, 'What is this?'
चिन्तयित्वा मया दृष्ट्वा तत्र तत्कथितं ततः ।
श्रृणु तत्ते प्रवक्ष्यामि राम शाम्बरिकेहितम् ॥ ४ ॥
cintayitvā mayā dṛṣṭvā tatra tatkathitaṃ tataḥ ,
śrṛṇu tatte pravakṣyāmi rāma śāmbarikehitam 4
4. cintayitvā mayā dṛṣṭvā tatra tat kathitam tatas
śṛṇu tat te pravakṣyāmi rāma śāmbarikehitam
4. mayā cintayitvā dṛṣṭvā tatra tatas tat kathitam
rāma tat śāmbarikehitam te pravakṣyāmi śṛṇu
4. Having reflected and observed it there, I then explained that (tat) to them. Listen, O Rāma, I will now relate to you that magician's deed (śāmbarikehita).
राजसूयस्य कर्तारो ये हि ते द्वादशाब्दिकम् ।
आपद्दुःखं प्राप्नुवन्ति नानाकारव्यथामयम् ॥ ५ ॥
rājasūyasya kartāro ye hi te dvādaśābdikam ,
āpadduḥkhaṃ prāpnuvanti nānākāravyathāmayam 5
5. rājasūyasya kartāraḥ ye hi te dvādaśābdikam
āpat-duḥkham prāpnuvanti nānākāravyathāmayam
5. hi ye te rājasūyasya kartāraḥ dvādaśābdikam
nānākāravyathāmayam āpat-duḥkham prāpnuvanti
5. Indeed, those who perform the Rajasuya (sacrifice) experience twelve years of misery and calamity, filled with various forms of suffering.
अतः शक्रेण गगनाद्दुःखाय लवणस्य सः ।
प्रहितो देवदूतो हि राम शाम्बरिकाकृतिः ॥ ६ ॥
ataḥ śakreṇa gaganādduḥkhāya lavaṇasya saḥ ,
prahito devadūto hi rāma śāmbarikākṛtiḥ 6
6. ataḥ śakreṇa gaganāt duḥkhāya lavaṇasya saḥ
prahitaḥ devadūtaḥ hi rāma śāmbarikākṛtiḥ
6. rāma ataḥ śakreṇa gaganāt lavaṇasya duḥkhāya
śāmbarikākṛtiḥ saḥ devadūtaḥ hi prahitaḥ
6. Therefore, O Rama, for the suffering of Lavana, that divine messenger, who had the form of Shambarika, was indeed sent from the heavens by Indra.
राजसूयक्रियाकर्तुस्तस्य दत्त्वा महापदम् ।
अगच्छत्स नभोमार्गं सुरसिद्धनिषेवितम् ॥ ७ ॥
rājasūyakriyākartustasya dattvā mahāpadam ,
agacchatsa nabhomārgaṃ surasiddhaniṣevitam 7
7. rājasūyakriyākartuḥ tasya dattvā mahāpadam
agacchat saḥ nabhomārgam surasiddhaniṣevitam
7. dattvā tasya rājasūyakriyākartuḥ mahāpadam
saḥ surasiddhaniṣevitam nabhomārgam agacchat
7. Having inflicted a great calamity upon him, the performer of the Rajasuya (sacrifice), he (the divine messenger) departed along the celestial path, which is frequented by gods and perfected beings (siddhas).
तस्मात्प्रत्यक्षमेवैतद्राम नात्र संदेहोऽस्ति ।
मनो हि विलक्षणानां क्रियाणां कर्तृ भोक्तृ च तदेव निर्घृष्य संशोध्य चित्तरत्नमिह हिमकणमिवातपेन विलीनतां विवेकेन नीत्वा परं श्रेयः प्राप्स्यसि ।
चित्तमेव सकलभूताडम्बरकारिणीमविद्यां विद्धि ।
सा विचित्रकेन्द्रजालवशादिदमुत्पादयति ।
अविद्याचित्तजीवबुद्धिशब्दानां भेदो नास्ति वृक्षतरुशब्दयोरिवेति ज्ञात्वा चित्तमेवविकल्पनं कुरु ।
अभ्युदिते चित्तवैमल्यार्कबिम्बे सकलङ्कविकल्पोत्थदोषतिमिरापहरणं न तदस्ति राघव यन्न दृश्यते यन्नात्मीक्रियते यन्न परित्यज्यते यन्न म्रियते यन्नात्मीयं यन्न परकीयं सर्वं सर्वदा सर्वो भवतीति परमार्थः ॥ ८ ॥
tasmātpratyakṣamevaitadrāma nātra saṃdeho'sti ,
mano hi vilakṣaṇānāṃ kriyāṇāṃ kartṛ bhoktṛ ca tadeva nirghṛṣya saṃśodhya cittaratnamiha himakaṇamivātapena vilīnatāṃ vivekena nītvā paraṃ śreyaḥ prāpsyasi ,
cittameva sakalabhūtāḍambarakāriṇīmavidyāṃ viddhi ,
sā vicitrakendrajālavaśādidamutpādayati ,
avidyācittajīvabuddhiśabdānāṃ bhedo nāsti vṛkṣataruśabdayoriveti jñātvā cittamevavikalpanaṃ kuru ,
abhyudite cittavaimalyārkabimbe sakalaṅkavikalpotthadoṣatimirāpaharaṇaṃ na tadasti rāghava yanna dṛśyate yannātmīkriyate yanna parityajyate yanna mriyate yannātmīyaṃ yanna parakīyaṃ sarvaṃ sarvadā sarvo bhavatīti paramārthaḥ 8
8. tasmāt pratyakṣam eva etat rāma na atra sandehaḥ asti | manaḥ hi vilakṣaṇānām kriyāṇām kartṛ bhoktṛ ca tat eva nirghṛṣya saṃśodhya citta-ratnam iha hima-kaṇam iva ātapena
vilīnatām vivekena nītvā param śreyaḥ prāpsyasi | cittam eva sakala-bhūta-āḍambara-kāriṇīm avidyām viddhi | sā vicitra-kendra-jāla-vaśāt idam utpādayati | avidyā citta jīva
buddhi śabdānām bhedaḥ na asti vṛkṣa taru śabdayoḥ iva iti jñātvā cittam eva vikalpanam kuru | abhyudite citta-vaimalya-arka-bimbe sa-kalaṅka-vikalpa-uttha-doṣa-timira-apaharaṇam
na tat asti rāghava yat na dṛśyate yat na ātmī-kriyate yat na parityajyate yat na mriyate yat na ātmīyam yat na parakīyam sarvam sarvadā sarvaḥ bhavati iti parama-arthaḥ
8. rāma tasmāt etat pratyakṣam eva atra sandehaḥ na asti hi manaḥ vilakṣaṇānām kriyāṇām kartṛ ca bhoktṛ tat eva nirghṛṣya saṃśodhya iha citta-ratnam ātapena hima-kaṇam iva
vivekena vilīnatām nītvā param śreyaḥ prāpsyasi cittam eva sakala-bhūta-āḍambara-kāriṇīm avidyām viddhi sā vicitra-kendra-jāla-vaśāt idam utpādayati avidyā citta jīva buddhi
śabdānām bhedaḥ na asti vṛkṣa taru śabdayoḥ iva iti jñātvā cittam eva vikalpanam kuru rāghava abhyudite citta-vaimalya-arka-bimbe sa-kalaṅka-vikalpa-uttha-doṣa-timira-apaharaṇam
na tat asti yat na dṛśyate yat na ātmī-kriyate yat na parityajyate yat na mriyate yat na ātmīyam yat na parakīyam sarvam sarvadā sarvaḥ bhavati iti parama-arthaḥ
8. Therefore, O Rama, this is indeed evident; there is no doubt here. Indeed, the mind is the doer and experiencer of various actions. Having thoroughly rubbed away and purified this jewel of consciousness (citta-ratna), and through discrimination (viveka), having dissolved it here like a snowflake in the sun, you will attain the supreme good (śreyas). Know that the mind itself is ignorance (avidyā), which causes the elaborate display of all beings. It (ignorance) produces this (world) by the power of its wonderful illusion. Knowing that there is no difference between the words avidyā, citta, jīva, and buddhi, just as there is no difference between the words vṛkṣa and taru, focus on eliminating mental constructs (vikalpana) from the mind itself. When the sun-disk of mental purity (citta-vaimalya) has risen, the darkness of faults arising from tainted mental constructs no longer exists. O Raghava (Rama), that which is not seen, not appropriated as self (ātman), not abandoned, not subject to death, not one's own, and not another's - this is the supreme truth (paramārtha): that everything always is the All.
भावराशिस्तथा बोधः सर्वो यात्येकपिण्डताम् ।
विचित्रमृद्भाण्डगणो यथाऽपक्वो जले स्थितः ॥ ९ ॥
bhāvarāśistathā bodhaḥ sarvo yātyekapiṇḍatām ,
vicitramṛdbhāṇḍagaṇo yathā'pakvo jale sthitaḥ 9
9. bhāvarāśiḥ tathā bodhaḥ sarvaḥ yāti ekapiṇḍatām
vicitramṛdbhāṇḍagaṇaḥ yathā apakvaḥ jale sthitaḥ
9. yathā apakvaḥ vicitramṛdbhāṇḍagaṇaḥ jale sthitaḥ
tathā sarvaḥ bhāvarāśiḥ bodhaḥ ekapiṇḍatām yāti
9. All mental states and consciousness merge into a single, unified mass, just as a collection of diverse unbaked clay pots dissolves into a single lump when placed in water.
श्रीराम उवाच ।
एवं मनःपरिक्षये सकलसुखदुःखानामन्तः प्राप्यत इति भवता प्रोक्तं तत्कथं महात्मंश्चपलवृत्तिरूपस्यास्य मनसोऽसत्ता भवति ॥ १० ॥
śrīrāma uvāca ,
evaṃ manaḥparikṣaye sakalasukhaduḥkhānāmantaḥ prāpyata iti bhavatā proktaṃ tatkathaṃ mahātmaṃścapalavṛttirūpasyāsya manaso'sattā bhavati 10
10. śrīrāma uvāca evam manaḥparikṣaye
sakalasukhaduḥkhānām antaḥ prāpyate iti bhavatā
proktam tat katham mahātman
capalavṛttirūpasya asya manasaḥ asattā bhavati
10. śrīrāma uvāca evam manaḥparikṣaye
sakalasukhaduḥkhānām antaḥ prāpyate iti bhavatā
proktam tat mahātman capalavṛttirūpasya
asya manasaḥ asattā katham bhavati
10. Śrī Rāma said: "You have indeed stated that the complete dissolution of the mind leads to the cessation of all joys and sorrows. O great soul, how then does non-existence occur for this mind, whose very nature is restless activity?"
श्रीवसिष्ठ उवाच ।
रघुकुलेन्दो श्रृणु मनःप्रशमने युक्तिं यां ज्ञात्वा स्वस्वाचारदूरे मनःसंधिरयमेष्यसि ॥ ११ ॥
śrīvasiṣṭha uvāca ,
raghukulendo śrṛṇu manaḥpraśamane yuktiṃ yāṃ jñātvā svasvācāradūre manaḥsaṃdhirayameṣyasi 11
11. śrīvasiṣṭha uvāca raghukulendo śṛṇu manaḥpraśamane yuktim
yām jñātvā svasvācāradūre manaḥsandhiḥ ayam eṣyasi
11. śrīvasiṣṭha uvāca raghukulendo śṛṇu manaḥpraśamane yām
yuktim jñātvā svasvācāradūre ayam manaḥsandhiḥ eṣyasi
11. Śrī Vasiṣṭha said: "O moon of Raghu's lineage, listen to the method for the pacification of the mind (manas), by knowing which you will attain this mental peace, far removed from your usual habits (ācāra)."
इह हि तावद्ब्रह्मणः सर्वभूतानां
त्रिविधोत्पत्तिरिति तत्पूर्वोक्तम् ॥ १२ ॥
iha hi tāvadbrahmaṇaḥ sarvabhūtānāṃ
trividhotpattiriti tatpūrvoktam 12
12. iha hi tāvat brahmaṇaḥ sarvabhūtānām
trividhotpattiḥ iti tat pūrvoktam
12. iha hi tāvat brahmaṇaḥ sarvabhūtānām
trividhotpattiḥ iti tat pūrvoktam
12. Indeed, it has already been stated here that the threefold creation of all beings proceeds from Brahman (brahman).
तत्रेदंप्रथमया मनःकल्पनया देहीति
सा ब्रह्मरूपिणी संकल्पमयी भूत्वा
यदेव संकल्पयति तदेव पश्यति
तेनेदं भुवनाडम्बरं कल्प्यते ॥ १३ ॥
tatredaṃprathamayā manaḥkalpanayā
dehīti sā brahmarūpiṇī saṃkalpamayī
bhūtvā yadeva saṃkalpayati tadeva paśyati
tenedaṃ bhuvanāḍambaraṃ kalpyate 13
13. tatra idam prathamayā manaḥkalpanayā
dehī iti sā brahmarūpiṇī saṅkalpamayī
bhūtvā yat eva saṅkalpayati tat eva
paśyati tena idam bhuvanāḍambaram kalpyate
13. sā brahmarūpiṇī saṅkalpamayī bhūtvā
tatra idam prathamayā manaḥkalpanayā dehī
iti yat eva saṅkalpayati tat eva
paśyati tena idam bhuvanāḍambaram kalpyate
13. There, through this very first mental conception, by identifying herself as an embodied being, she, who embodies the nature of Brahman (brahman) and consists of resolve (saṅkalpa), perceives exactly what she wills into existence. By this process, this entire grand display of worlds is created.
तत्रजननमरणसुखदुःखमोहादिकं संसरणं कल्पयन्ती कल्पानुरचना
बहुनाममन्थरं स्थित्वा स्वयं विलीयते हिमकणिकेवातपगता ॥ १४ ॥
tatrajananamaraṇasukhaduḥkhamohādikaṃ
saṃsaraṇaṃ kalpayantī kalpānuracanā
bahunāmamantharaṃ sthitvā
svayaṃ vilīyate himakaṇikevātapagatā 14
14. tatra jananamaraṇasukhaduḥkhamohādikam
saṃsaraṇam kalpayantī kalpānuracanā
bahunāmamantharam sthitvā svayam
vilīyate himakaṇikā iva ātapagatā
14. tatra kalpayantī (sā)
jananamaraṇasukhaduḥkhamohādikam saṃsaraṇam (ca)
kalpānuracanā bahunāmamantharam sthitvā
svayam ātapagatā himakaṇikā iva vilīyate
14. There, conceiving of transmigration (saṃsāra) with its cycle of birth, death, joy, sorrow, delusion, and other aspects, that structure of a cosmic period (kalpa), after existing slowly through many names and forms, itself dissolves, just like a snowflake melted away by the sun.
कालोदितः संकल्पवशात् पुनरन्यतया जायते सापि पुनर्विलीयते
पुनरप्युदेति सैवेति भूयोभूयोऽनुसंसरन्ती स्वयमुपशाम्यति ॥ १५ ॥
kāloditaḥ saṃkalpavaśāt punaranyatayā
jāyate sāpi punarvilīyate
punarapyudeti saiveti
bhūyobhūyo'nusaṃsarantī svayamupaśāmyati 15
15. kāloditaḥ saṅkalpavaśāt punaḥ anyatayā
jāyate sā api punaḥ vilīyate
punaḥ api udeti sā eva iti bhūyaḥ bhūyaḥ
anusaṃsarantī svayam upaśāmyati
15. kāloditaḥ saṅkalpavaśāt punaḥ anyatayā jāyate.
sā api punaḥ vilīyate.
punaḥ api sā eva udeti.
iti (sā) bhūyaḥ bhūyaḥ anusaṃsarantī svayam upaśāmyati
15. That which arose by the influence of time, through the power of will (saṅkalpa), is born again in a different form. That very same (entity), in turn, dissolves again, and again it arises. Thus, continually transmigrating (saṃsāra) repeatedly, it ultimately subsides of its own accord.
इत्थमनन्ता ब्रह्मकोटयोऽस्मिन्ब्रह्माण्डेऽन्येषु च समतीता भविष्यन्तीति सन्ति चेतरा अनन्ता यासां संख्यापि न विद्यते ॥ १६ ॥ itthamanantā brahmakoṭayo'sminbrahmāṇḍe'nyeṣu ca samatītā bhaviṣyantīti santi cetarā anantā yāsāṃ saṃkhyāpi na vidyate ।
।
16 ।
।
इत्थमनन्ता ब्रह्मकोटयोऽस्मिन्ब्रह्माण्डेऽन्येषु च समतीता
भविष्यन्तीति सन्ति चेतरा अनन्ता यासां संख्यापि न विद्यते ॥ १६ ॥
16. ittham anantāḥ brahmakoṭayaḥ asmin
brahmāṇḍe anyeṣu ca samatītāḥ
bhaviṣyanti iti santi ca itarāḥ
anantāḥ yāsām saṅkhyā api na vidyate
16. ittham asmin brahmāṇḍe anyeṣu ca anantāḥ brahmakoṭayaḥ samatītāḥ (ca) santi (ca),
(tathā) itarāḥ anantāḥ bhaviṣyanti iti (jñeyam).
yāsām saṅkhyā api na vidyate.
16. Thus, innumerable cosmic creations (brahman) have already passed within this universe (brahmāṇḍa) and in other universes, and others will come into being; indeed, there are also other infinite ones whose exact number is not known.
एवमस्यां तादृशि वर्तमानायामीश्वरादागत्यजीवो
यथा जीव्यते विमुच्यते तच्छ्रुणु ॥ १७ ॥
evamasyāṃ tādṛśi vartamānāyāmīśvarādāgatyajīvo
yathā jīvyate vimucyate tacchruṇu 17
17. evam asyām tādṛśi vartamānāyām īśvarāt āgatya
jīvaḥ yathā jīvyate vimucyate tat śṛṇu
17. evam asyām tādṛśi vartamānāyām īśvarāt āgatya
jīvaḥ yathā jīvyate vimucyate tat śṛṇu
17. Therefore, listen to how the individual soul (jīva), having come from the Lord, lives and eventually attains liberation (mokṣa) in this present state of existence.
ब्रह्मणो मनःशक्तिरभ्युदिता पुरःस्थिताकाशशक्तिमवलम्ब्य
तत्रस्थपवनतानुपातिनी घनसंकलत्वं गच्छति ॥ १८ ॥
brahmaṇo manaḥśaktirabhyuditā puraḥsthitākāśaśaktimavalambya
tatrasthapavanatānupātinī ghanasaṃkalatvaṃ gacchati 18
18. brahmaṇaḥ manaḥśaktiḥ abhyuditā puraḥsthitaākāśaśaktim
avalambya tatrasthapavanatānupātinī ghanasaṅkalatvam gacchati
18. brahmaṇaḥ manaḥśaktiḥ abhyuditā puraḥsthitaākāśaśaktim
avalambya tatrasthapavanatānupātinī ghanasaṅkalatvam gacchati
18. From Brahman, the mental power (manaḥ-śakti) arises. Relying on the pre-existing power of space (ākāśa) and following the nature of air (pavana) present within it, this mental power then attains a dense, concrete form of conception (saṅkalpa).
ततः पुरःप्राप्तभूततन्मात्रपञ्चकतामेत्यान्तःकरणतां
नीत्वा सात्वसूक्ष्मा प्रकृतिर्भूत्वा
गगनपवनतेजोरूपतासंकल्पात्प्रालेयरूपतामुपेत्य
शाल्योषधिं विशन्ती प्राणिनां गर्भतां च गच्छति ॥ १९ ॥
tataḥ puraḥprāptabhūtatanmātrapañcakatāmetyāntaḥkaraṇatāṃ
nītvā sātvasūkṣmā prakṛtirbhūtvā
gaganapavanatejorūpatāsaṃkalpātprāleyarūpatāmupetya
śālyoṣadhiṃ viśantī prāṇināṃ garbhatāṃ ca gacchati 19
19. tataḥ puraḥprāptabhūtatanmātrapañcakatām etya
antaḥkaraṇatām nītvā sātvasūkṣmā prakṛtiḥ bhūtvā
gaganapavanatejorūpatāsaṅkalpāt prāleyarūpatām upetya
śālyoṣadhim viśantī prāṇinām garbhatām ca gacchati
19. tataḥ sātvasūkṣmā prakṛtiḥ puraḥprāptabhūtatanmātrapañcakatām
etya antaḥkaraṇatām nītvā
gaganapavanatejorūpatāsaṅkalpāt prāleyarūpatām upetya
śālyoṣadhim viśantī prāṇinām garbhatām ca gacchati
19. From that (dense conception), that very subtle and sattvic primal nature (prakṛti), having obtained the state of the five subtle elements (tanmātra) that were previously manifested and having become the internal organ (antaḥ-karaṇa), then, through the power of conception (saṅkalpa) of the forms of space (gagana), air (pavana), and fire (tejas), assumes the form of dew or frost, enters into rice and other herbs, and ultimately enters the womb of living beings (prāṇin).
जायते तस्मात्ततः
पुरुषः संपद्यते ॥ २० ॥
jāyate tasmāttataḥ
puruṣaḥ saṃpadyate 20
20. jāyate tasmāt tataḥ
puruṣaḥ sampadyate
20. tasmāt jāyate tataḥ
puruṣaḥ sampadyate
20. From that (womb), a human being is born; subsequently, a person (puruṣa) comes into existence.
तेन पुरुषेण जातमात्रेणैव बाल्यात्प्रभृति
विद्याग्रहणं कर्तव्यं गुरवोऽनुगन्तव्याः ॥ २१ ॥
tena puruṣeṇa jātamātreṇaiva bālyātprabhṛti
vidyāgrahaṇaṃ kartavyaṃ guravo'nugantavyāḥ 21
21. tena puruṣeṇa jātamātreṇa eva bālyāt prabhṛti
vidyāgrahaṇam kartavyam guravaḥ anugantavyāḥ
21. tena puruṣeṇa jātamātreṇa eva bālyāt prabhṛti
vidyāgrahaṇam kartavyam guravaḥ anugantavyāḥ
21. That individual (puruṣa), from the very moment of birth and continuously from childhood onwards, should undertake the acquisition of knowledge, and spiritual teachers (guru) should be followed.
ततः क्रमात्पुंसस्तवेव
चमत्कृतिर्जायत्ते ॥ २२ ॥
tataḥ kramātpuṃsastaveva
camatkṛtirjāyatte 22
22. tataḥ kramāt puṃsaḥ tava
iva camatkṛtiḥ jāyate
22. tataḥ kramāt puṃsaḥ tava
iva camatkṛtiḥ jāyate
22. Then, gradually, for that individual (puruṣa), a wondrous effect, similar to what you experience, arises.
स्वच्छदृशा चित्तवृत्तेः पुरुषस्य
हेयोपादेयविचार उत्पद्यते ॥ २३ ॥
svacchadṛśā cittavṛtteḥ puruṣasya
heyopādeyavicāra utpadyate 23
23. svacchadṛśā cittavṛtteḥ puruṣasya
heyopādeyavicāraḥ utpadyate
23. svacchadṛśā puruṣasya cittavṛtteḥ
heyopādeyavicāraḥ utpadyate
23. Through clear insight, for an individual (puruṣa) whose mental state (cittavṛtti) is pure, the capacity for discernment (vicāra) regarding what is to be abandoned (heya) and what is to be accepted (upādeya) arises.
तादृग्विवेकवति संकलिताभिमाने पुंसि स्थिते विमलसत्त्वमयाग्न्यजातौ ।
सप्तात्मिकावतरति क्रमशः शिवाय चेतःप्रकाशनकरी ननु योगभूमिः ॥ २४ ॥
tādṛgvivekavati saṃkalitābhimāne puṃsi sthite vimalasattvamayāgnyajātau ,
saptātmikāvatarati kramaśaḥ śivāya cetaḥprakāśanakarī nanu yogabhūmiḥ 24
24. tādṛk vivekavati saṅkalita abhimāne
puṃsi sthite vimalasattvamayāgni ajātau
saptātmikā avatarati kramaśaḥ
śivāya cetaḥprakāśanakarī nanu yogabhūmiḥ
24. tādṛk vivekavati saṅkalita abhimāne
puṃsi sthite vimalasattvamayāgni ajātau
cetaḥprakāśanakarī saptātmikā
yogabhūmiḥ nanu kramaśaḥ śivāya avatarati
24. When an individual (puruṣa), endowed with such profound discernment (viveka) and integrated self-awareness (abhimāna), becomes established in a state that is like an unoriginated fire (agni) composed of pure (vimala) sattva, then indeed, the seven-fold stage of (yoga), which illuminates consciousness (cetas), gradually descends for ultimate well-being (śiva).

Links to all chapters:

vairāgya prakaraṇa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33

mumukṣu prakaraṇa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20

utpatti prakaraṇa (current book)

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 Chapter 97 Chapter 98 Chapter 99 Chapter 100 Chapter 101 Chapter 102 Chapter 103 Chapter 104 Chapter 105 Chapter 106 Chapter 107 Chapter 108 Chapter 109 Chapter 110 Chapter 111 Chapter 112 Chapter 113 Chapter 114 Chapter 115 Chapter 116 (current chapter) Chapter 117 Chapter 118 Chapter 119 Chapter 120 Chapter 121 Chapter 122

sthiti prakaraṇa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62

upaśama prakaraṇa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93

nirvāṇa prakaraṇa (bhāga 1)

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 Chapter 97 Chapter 98 Chapter 99 Chapter 100 Chapter 101 Chapter 102 Chapter 103 Chapter 104 Chapter 105 Chapter 106 Chapter 107 Chapter 108 Chapter 109 Chapter 110 Chapter 111 Chapter 112 Chapter 113 Chapter 114 Chapter 115 Chapter 116 Chapter 117 Chapter 118 Chapter 119 Chapter 120 Chapter 121 Chapter 122 Chapter 123 Chapter 124 Chapter 125 Chapter 126 Chapter 127 Chapter 128

nirvāṇa prakaraṇa (bhāga 2)

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 Chapter 97 Chapter 98 Chapter 99 Chapter 100 Chapter 101 Chapter 102 Chapter 103 Chapter 104 Chapter 105 Chapter 106 Chapter 107 Chapter 108 Chapter 109 Chapter 110 Chapter 111 Chapter 112 Chapter 113 Chapter 114 Chapter 115 Chapter 116 Chapter 117 Chapter 118 Chapter 119 Chapter 120 Chapter 121 Chapter 122 Chapter 123 Chapter 124 Chapter 125 Chapter 126 Chapter 127 Chapter 128 Chapter 129 Chapter 130 Chapter 131 Chapter 132 Chapter 133 Chapter 134 Chapter 135 Chapter 136 Chapter 137 Chapter 138 Chapter 139 Chapter 140 Chapter 141 Chapter 142 Chapter 143 Chapter 144 Chapter 145 Chapter 146 Chapter 147 Chapter 148 Chapter 149 Chapter 150 Chapter 151 Chapter 152 Chapter 153 Chapter 154 Chapter 155 Chapter 156 Chapter 157 Chapter 158 Chapter 159 Chapter 160 Chapter 161 Chapter 162 Chapter 163 Chapter 164 Chapter 165 Chapter 166 Chapter 167 Chapter 168 Chapter 169 Chapter 170 Chapter 171 Chapter 172 Chapter 173 Chapter 174 Chapter 175 Chapter 176 Chapter 177 Chapter 178 Chapter 179 Chapter 180 Chapter 181 Chapter 182 Chapter 183 Chapter 184 Chapter 185 Chapter 186 Chapter 187 Chapter 188 Chapter 189 Chapter 190 Chapter 191 Chapter 192 Chapter 193 Chapter 194 Chapter 195 Chapter 196 Chapter 197 Chapter 198 Chapter 199 Chapter 200 Chapter 201 Chapter 202 Chapter 203 Chapter 204 Chapter 205 Chapter 206 Chapter 207 Chapter 208 Chapter 209 Chapter 210 Chapter 211 Chapter 212 Chapter 213 Chapter 214 Chapter 215 Chapter 216